Original Sin

 A thoughtful way into this question is to distinguish what redemption heals decisively from what it begins to heal progressively. The apparent tension dissolves once we stop treating “the removal of original sin” as equivalent to the immediate completion of moral transformation.

Original sin as condition, not merely behavior

In classical Christian thought, original sin is not simply a catalogue of bad inclinations but a condition of alienation—a rupture in right relationship with God that distorts perception, desire, and trust. At redemption, that condition is genuinely addressed. The believer is reconciled, adopted, and reoriented toward God. Guilt is removed; condemnation is lifted; the status of estrangement is ended.

Yet removal of original sin in this sense does not imply the erasure of every internal consequence that developed under its reign. A forgiven disease is not the same as a healed nervous system.

The persistence of disordered patterns

Sin after redemption does not arise from a remaining “taint” in the juridical sense, but from habituated distortions—patterns of thought, affect, and action that were learned and reinforced prior to, and even after, conversion. Scripture regularly names this reality as “the flesh,” not as a substance but as a mode of life shaped by fear, scarcity, and self-protection.

Redemption reorients the self at its center, but it does not instantly dismantle the neurological, psychological, and relational grooves carved over years. These patterns can continue to operate even when the heart’s fundamental allegiance has changed. One might say the root has been healed, but the soil still bears weeds.

Divided consciousness rather than divided loyalty

The Christian who sins is not best understood as choosing rebellion over obedience, but as acting from partial integration. The mind knows one thing, the embodied self reflexively does another. Paul’s language in Romans 7 is not a denial of redemption but a phenomenology of it: the self awakened to God now perceives, often painfully, the mismatch between intention and enactment.

This is not hypocrisy; it is exposure.

Salvation as inaugurated, not exhausted

The New Testament consistently frames salvation as both accomplished and unfolding. Justification is decisive; sanctification is participatory. Redemption restores communion with God, but the restoration of the person into full coherence—emotionally, relationally, somatically—takes time and cooperation with grace.

If sin were impossible after redemption, growth would be unnecessary, repentance obsolete, and perseverance meaningless. The Christian life would collapse into a single moment rather than a lived transformation.

Grace does not bypass embodiment

Finally, grace does not annihilate the human condition; it heals it from within. Christians continue to live in bodies marked by stress responses, memory, trauma, and social formation. Sin can emerge not from defiance but from exhaustion, fear, or misperception. Redemption does not remove vulnerability; it gives it a new horizon.

In this light, post-redemption sin is not evidence that original sin remains, but that healing is relational and temporal, not mechanical. The miracle is not that Christians never sin, but that sin no longer defines who they are—or where they are going.

Hebrews 9:11-14 - Let's discuss

The description of the Ark of the Covenant is something that most people don’t have a clue about as to its significance, what was contained in the ark, and the ritual associated with the ark. This background is critical to understanding the new “lid of the ark” or “mercy seat” present in Jesus.

Background reading on the tent shrines of the wilderness years is found in Exodus 25:1-26:37. The first tent was the Holy Place which included the lamp stand, the table, and the bread of the Presence (Leviticus 24:5-9). With the destruction of the First Temple in 587 BCE the items of the second tent behind the Holy Place, the Holy of Holies, were lost. Here was the altar of incense and the Ark of the Covenant “overlaid on all sides with gold” (9:4). The lid is called the “mercy seat” or “place of atonement” upon which the high priest sprinkled blood once a year on the Day of Atonement (Yom Kippur) “for himself and for the sins committed unintentionally by the people” (9:7). Overshadowing the mercy seat were “the cherubim of glory” (9:5).

 

Paul makes the connection of the “lid of the ark/mercy seat” to Christ, “whom God put forward as a sacrifice of atonement (Greek: hilasterion) by his blood, effective through faith” (Romans 3:25). Paul continues to show that God’s righteousness/justification (Greek: dikaiosuna) in Jesus Christ proves “at the present time that he himself (God) is righteous/just and that he makes right/justifies the one who has faith in Jesus” (Romans 3:26).

The author of Hebrews continues to show in our text (9:11-14) that “Christ came as a high priest of the good things that have come.” The previous tents of the Holy Place and the Holy of Holies are now a “perfect tent” in Jesus Christ. This is a tent “not made with hands, that is, not of this creation” (9:11). The connection to the Ark of the Covenant and sacrifice of atonement is unique in the New Testament and draws us into the rich history of the “first covenant” now brought to perfection in Jesus Christ.

The perfection in Christ is now spelled out: “He entered once for all into the Holy Place, not with the blood of goats and calves, but with his own blood, thus obtaining eternal redemption” (Greek: lutrosis) (9:12). The goat was used for the people’s sacrifice, and the calf was used for the sacrifice for the high priest and his house (Leviticus 16:5-11). Once again we have a connection to Paul in the same section in Romans: “For there is no distinction, since all have sinned and fall short of the glory of God; they are now justified by his grace as a gift, through the redemption (Greek: lutrosis) that is in Christ Jesus” (Romans 3:22-23). Christ’s act of atonement (Greek: hilasterion) on the cross secures an eternal redemption. Christ has entered into the perfect heavenly sanctuary after he provided an eternal redemption, thus securing our eternal redemption by his blood/death on the cross.

The analogy to the first covenant sacrificial system has provided a remarkable way in which the author of Hebrews has drawn us into the history and meaning of the way in which the first covenant attempted to bring the gift of redemption to the people. It was not a perfect system, but it foreshadows the perfect redemption of the blood of the cross in Jesus’ redeeming and atoning death.

The text now brings us to a resounding conclusion: “For if the blood of goats and bulls, with the sprinkling of the ashes of a heifer, sanctifies those who have been defiled so that their flesh is purified, how much more will the blood of Christ, who through the eternal Spirit offered himself without blemish to God, purify our conscience from dead works to worship the living God” (9:13-14). This is only one sentence!

What is present in these words stands through all eternity! The imperfection of previous sacrifices is past. There is no more meaning to all things previous. They have had their place in the history of God’s salvation for the people, but now all things are new. The blood of Christ is the complete sacrifice. In Christ Jesus redemption is accomplished.

Jesus’ final word from the cross in the gospel of John is the word of fulfillment: “It is completed” (John 19:30). The verb (Greek: tetelestai) is in the perfect passive tense. This Greek tense signifies that Christ’s redemption has been made for all times. It is completed/accomplished/finished in the past and it remains completed/accomplished/finished into the eons of eons.

Heb. 8:7-13

 Hebrews 8:7–13 is a carefully reasoned theological reflection on God’s redemptive purposes, written to help believers understand how the work of Christ fulfills—and surpasses—the Mosaic covenant. Let’s walk through the heart of the passage you’ve highlighted.

1. “If that first covenant had been faultless…”

The author of Epistle to the Hebrews is not saying that God’s law was morally defective or mistaken. Scripture consistently affirms that the law was holy, righteous, and good. The “fault” lies not in God’s revelation, but in the covenant’s inability to bring about lasting inner transformation in a fallen people.

The first covenant:

• Revealed God’s will clearly
• Defined sin accurately
• Provided a sacrificial system for dealing with guilt

Yet it could not change the human heart. It exposed sin but could not cure it. As a result, it could not secure the obedient, intimate relationship with God that it envisioned. That limitation made a “second” covenant necessary—not as a correction of God’s mistake, but as the fulfillment of God’s long-standing purpose.

2. “I will put my laws into their minds, and write them on their hearts”

Here the author quotes Book of Jeremiah 31:31–34. This promise marks a decisive shift from external regulation to internal renewal.

Under the new covenant:

• God’s law is no longer primarily outside us (tablets, scrolls, rituals)
• It is within us, shaping desire, conscience, and will

This is covenant language of regeneration, not mere instruction. Obedience flows not from fear or compulsion, but from a heart reoriented toward God. The law is no longer experienced chiefly as demand, but as delight.

3. “I will be their God, and they shall be my people”

This is the covenant formula that runs through all of Scripture, but here it reaches its fullest expression. The relationship is no longer mediated through a priesthood that stands at a distance, nor maintained by repeated sacrifices.

Instead:

• God claims His people in a direct and enduring relationship
• Belonging precedes behavior
• Grace grounds obedience

The new covenant secures not only forgiveness, but communion.

4. “They shall all know me… from the least to the greatest”

This does not abolish teaching, preaching, or discipleship (Hebrews itself would contradict that). Rather, it means that knowledge of God is no longer restricted or mediated by status, lineage, or office.

To “know the Lord” here means:

• Personal, covenantal knowledge
• Shared access to God through Christ
• A community formed by grace rather than hierarchy

Every member of the covenant people—from the most obscure to the most prominent—stands on equal footing before God.

5. The pastoral center of the passage

Hebrews 8 is ultimately about confidence:

• Confidence that God has acted decisively in Christ
• Confidence that forgiveness is real and lasting
• Confidence that transformation is possible because God Himself writes the law on the heart

The first covenant could diagnose; the new covenant heals.
The first could command; the new empowers.
The first could point forward; the new has arrived.

Synopsis: Of the Last Judgment (WCF XXXIII)

God has sovereignly appointed a definite day on which the entire world will be judged in perfect righteousness through Jesus Christ, to whom the Father has entrusted all authority to judge. On that day, not only fallen angels but every human being who has ever lived will appear before Christ’s judgment seat. Each person will give a full account of their inner life and outward actions, and judgment will be rendered according to what was done in this life, whether good or evil.

The purpose of this final judgment is the public display of God’s glory—both His mercy and His justice. God’s mercy will be magnified in the eternal salvation of the elect, who will enter everlasting life and experience the fullness of joy found in the Lord’s presence. At the same time, God’s justice will be revealed in the condemnation of the wicked, who rejected God and disobeyed the gospel. They will be excluded from God’s gracious presence and endure eternal punishment.

Christ teaches with certainty that this day will come, serving two gracious ends: to restrain humanity from sin through sober accountability, and to comfort believers amid suffering with the assurance of ultimate vindication. Yet the precise timing of this judgment remains unknown. This intentional secrecy calls all people to vigilance, repentance, and spiritual readiness, freeing them from complacency and cultivating a watchful hope. Believers are thus encouraged to live in faithful expectancy, ready to welcome Christ’s return with joy and longing.

Flatland: A Theological Reading (Revelation, Pride, and the Limits of Reason)

From a theological perspective, Flatland closely resembles a parable of revelation. A Square’s encounter with the Sphere echoes biblical moments in which divine truth breaks into ordinary reality—truth that cannot be deduced by reason alone but must be received.

Several themes stand out:

• Epistemic humility: A Square is not immoral; he is limited. His tragedy lies in confusing the boundaries of his perception with the boundaries of reality itself. This mirrors the biblical warning against intellectual pride—mistaking partial knowledge for final truth.
• Prophetic rejection: Once enlightened, A Square becomes a kind of prophet, proclaiming an expanded vision of reality. Like many prophets, he is dismissed, silenced, and imprisoned—not for falsehood, but for threatening an entrenched worldview.
• Transcendence without annihilation: The Sphere does not destroy Flatland; it fulfills it. Likewise, classical Christian theology holds that divine transcendence does not negate creation but completes it.

Seen this way, Flatland becomes a meditation on how finite creatures encounter infinite truth—and how often institutions resist that encounter.

2. Dialogue with Modern Neuroscience and Consciousness Studies

When read alongside contemporary neuroscience, Flatland anticipates a central insight: the brain constructs reality rather than merely recording it.

Key parallels include:

• Perceptual constraint: Neuroscience shows that human perception is a filtered interpretation shaped by neural architecture. A Flatlander literally cannot perceive depth; similarly, humans cannot directly perceive quantum states, higher dimensions, or even most electromagnetic wavelengths.
• Consciousness as emergence: Modern theories of consciousness suggest that awareness arises from complex integration, not from a single sensory input. A Square’s awakening requires an external disruption—much like how paradigm-shifting experiences (psychedelic research, near-death experiences, or contemplative states) can temporarily dissolve ordinary cognitive boundaries.
• Resistance to anomalous data: Both brains and cultures tend to dismiss experiences that do not fit existing models. This is not bad faith; it is cognitive economy. Flatland dramatizes this protective—but ultimately limiting—feature of cognition.

In this light, the Sphere functions almost like a “higher-order consciousness,” inviting A Square into a reality his neural and cultural systems were never designed to handle.

3. Contemporary Cultural Blind Spots

Flatland remains unsettlingly relevant because it exposes how entire societies can be blind without knowing it.

Some modern parallels:

• Material reductionism: Just as Flatlanders deny higher dimensions, contemporary culture often assumes that what cannot be measured cannot be real—leaving little room for meaning, transcendence, or moral ontology.
• Technocratic certainty: Advanced tools can foster the illusion that we now “see everything,” even as new forms of ignorance emerge—ethical, spiritual, and relational.
• Ideological flattening: Political, social, and digital ecosystems reward conformity and punish dimensional thinking. Those who suggest deeper or alternative frameworks are often labeled irrational or dangerous, much like A Square.

The deepest blind spot may be the belief that our present frameworks are final—that no further dimension of understanding remains to be discovered.

4. A Unifying Insight

The enduring power of Flatland lies in its gentle but piercing question:

What if reality is larger than our best explanations?

Theologically, it invites faith without anti-intellectualism.
Scientifically, it encourages curiosity without dogmatism.
Culturally, it calls for humility in the face of complexity.

In that sense, Flatland does not argue for abandoning reason, but for sanctifying it—by recognizing its limits and remaining open to truths that arrive from beyond our accustomed dimensions.

Overview of Flatland

 

Flatland is a satirical and philosophical novella that presents a two-dimensional universe narrated by A Square, a respectable middle-class male figure. Beneath its geometric imagery, the book critiques rigid social hierarchies, gender inequality, and the limitations of human perception when confined to a narrow worldview.

Men’s and Women’s Shapes

In Flatland, gender is defined entirely by geometry:

• Women are straight lines—thin, sharp, and considered dangerously unstable. Because a line can pierce another shape, women are viewed as a constant threat. As a result, they are subject to strict social controls: they must sway from side to side when moving and announce their presence audibly.
• Men are polygons, and their social class increases with the number of sides:
  • Isosceles triangles represent the lowest working class.
  • Squares and pentagons form the professional and gentlemanly classes.
  • Near-circles (polygons with many sides) constitute the priestly and ruling elite.

This geometric determinism functions as a biting satire of Victorian assumptions about gender, class, and innate superiority.

Life in the Two-Dimensional “Space World”

Life in Flatland is governed by the severe limitations of two-dimensional existence:

• All beings perceive one another only as line segments, since depth does not exist.
• Recognition depends on subtle visual cues, angle of vision, and even sound.
• Homes, art, and movement are constrained to flat planes, making privacy and individuality minimal.

Order is maintained through strict laws, rituals, and education—especially geometry—yet this education paradoxically reinforces ignorance by forbidding speculation beyond two dimensions.

The Impact of Living in a Two-Dimensional World

The most profound theme of Flatland emerges when A Square encounters a Sphere from a higher-dimensional realm:

• The Sphere reveals the existence of three dimensions, which A Square initially finds incomprehensible.
• Once enlightened, A Square attempts to share this truth with others but is dismissed as heretical.
• He is ultimately imprisoned for suggesting the possibility of realities beyond Flatland.

Abbott uses this tragedy to explore how limited dimensions restrict imagination, how societies suppress disruptive truths, and how intellectual humility is essential for genuine understanding.

Central Meaning

At its heart, Flatland is not merely a mathematical curiosity but a moral and philosophical reflection on:

• The dangers of absolute certainty
• The injustice of rigid social systems
• Humanity’s resistance to transcendent truth

By placing the reader in a world constrained by only two dimensions, Abbott gently invites us to ask whether our own understanding of reality might be just as incomplete.

Prayer Requests

 

Matt. 18:20 2-3 in midst of

Matt. 28:20 Lo, I am with you . . ..

Rom. 8:26 know not how to pray --> groanings

Heb. 4:16 throne of grace

James 1:5 Lack wisdom